In this first truly cross-cultural study of opium, Keith McMahon considers the perspectives of both smokers and non-smokers from China and the Euro-West and from both sides of the issue of opium prohibition. The author stages a dramatic confrontation between the Chinese opium user and the Euro-Westerner who saw in opium the image of an uncanny Asiatic menace. Opium was inextricably bound up with generalizations made about teeming Asiatic masses, nightmarish opium sots, effeminate Chinamen, and orientalized white women. In China, opium--called the Western Drug--was tied to the arrival of Christianity and Western greed. The rise of the opium demon meant the fall of the god of money, that is, Chinese money, and the irreversible trend in which Confucianism gave way to Christianity. McMahon makes the case for opium smoking as a way of life that, far from being merely wanton, was an entirely reasonable choice in times when smokers could be neither Christian nor Confucian. Opium smoking was a way of inhabiting an era in which traditional loyalties were in critical transition. The author convincingly demonstrates that the current laws against drugs of addiction have their origins in this early modern conflict of cultures and not in any supposed scientific evidence that opium is so definitively worse than alcohol. The book explores early Western observations of opium smoking, the formation of arguments for and against the legalization of opium, the portrayals of opium smoking in Chinese poetry and prose, and scenes of opium-smoking interactions among male and female smokers and smokers of all social levels in 19th-century China. By providing the first translation ever of a unique 1878 autobiography of a Chinese addict, McMahon is able to explore the opium smoker's own observations on China and opium smoking. No other studies have focused attention so richly on opium smokers, their language, the scenes of their smoking together, their gendered interactions, and their relations with family and society.
这戚姬年轻美貌,能弹会唱,能歌善舞,且又知书识字,所以一到栎阳,便美倾后宫,技压群芳。刘邦本就是个好色之人,得姬如此,怎不令他心悦,于是,渐渐冷落众美,专宠戚姬,不管走到哪里,常将戚姬带在身边。一日,御史大夫周昌有事要面奉刘邦,趋入殿内没找到皇帝, ...
班彪的回答,论述了周、汉废兴具体形势的不同;说明王莽专权,是成帝以后特殊情况所造成的;在这里阐释了反莽斗争中"咸称刘氏,不谋同辞"这种人心思汉现象的实质,即汉德复兴,势不可当。应该说,班彪的回答就像是对隗当头浇了一盆凉水。对于这个回答,隗嚣自然极 ...
西柏坡记忆第柒卷用历史记忆的方式反映和再现了西柏坡时期中国共产党的伟大革命实践活动。内容包括:西柏坡时期我在毛主席身边当警卫;保卫毛主席进北平;师生情谊深——记 ...
西域游历丛书集斯坦因1900-1901年、1906-1908年、1913-1916年三次中国西部探险考古资料于一体,共15册(第一次:1-3册,第二次:4-9册,第三次:10 ...
西域游历丛书中的《重返和田绿洲》《踏勘尼雅遗址》《路经楼兰》《从罗布沙漠到敦煌》《发现藏经洞》《穿越塔克拉玛干》六册,是《西域考古图记》的整理本,我社于2000年初 ...
于是光绪帝同翁同和等相商,决意采纳杨、徐的奏请,颁诏定国是,推行变法新政。但是,作为这样一件大事,在采取行动之前,光绪帝又要亲往颐和园向西太后请示。西太后毕竟是很有政治手段的清王朝"太上皇"。而且由于她"已许不禁皇上办事,未便即行钳制"。
Chen Xikang , Chen Liangyu and Xie Xinwei ( 1983 ) Model of Optimal Farming Structure and its Applications , Agroeconomy ( Nongye Jingji ) , January 1983 . Chen Xikang , Chen Liangyu and Xie Xinwei ( 1985 ) Input - Output Analysis and ...
Armour of God ( 1986 ; Hong Kong , Ac , Cm ) D : Jackie Chan C : Jackie Chan , Alan Tam , Rosamund Kwan , Lola Forner , Bozidar Smiljanic In this flamboyant actioner - clearly inspired by Raiders of the Lost Ark - Chan plays Asian Hawk ...
These counties were Huang Cheng County , which is in the area east of the Yellow River and which grows mainly coarse wool , and Sandan County which produces both fine wool and coarse wool . ( Huang Cheng is also the name of ...
經典著作優秀改寫,全白話無障礙讀本,內含精美手繪插圖,人物、典故、成語、知識點隨文注釋,是一版適合青少年閱讀的國學入門書。 ...